Even apart from covenant theology, the principle of blessing others is foundational to biblical ethics. All Believers are called to honor people, seek peace, and stand against injustice.
Should Believers today bless Israel? I often hear this question and topic discussed, even argued over. There is a popular sound bite floating around from an interview Tucker Carlson did with Senator Ted Cruz that highlights this topic. In a time when we are seeing a dramatic rise in anti-semitism it is well worth addressing this question. Not from opinion, but directly from Scripture.
It comes from one of the most well-known promises in all of Scripture and is found in Genesis 12:3, where God speaks directly to Abram:
‘3 I will bless those who bless you, but I will curse anyone who curses you; and by you all the families of the earth will be blessed.”’
B’resheet (Gen) 12:3 CJB
This verse is frequently quoted, but it is also often misunderstood. Some argue that this promise applies only to Abraham as an individual and should not be extended beyond his lifetime. According to this view, once Abraham is gone, the principle of blessing and cursing tied to him no longer carries forward in any meaningful or enduring way. However, Scripture itself does not support that conclusion.
The Promise Does Not End with Abraham
When we follow the biblical narrative forward, we see this promise reaffirmed and clearly applied not merely to Abraham the man, but to the people who come from him – Isaac, Jacob and the people of Israel.
A striking example appears in Numbers 24, spoken centuries later in the prophetic oracle of Bil’am (Balaam), as Balak attempts to curse the people of Israel.
‘3 and he made his pronouncement: “This is the speech of Bil‘am, son of B‘or; the speech of the man whose eyes have been opened;
4 the speech of him who hears God’s words; who sees what Shaddai sees, who has fallen, yet has open eyes:
5 “How lovely are your tents, Ya‘akov; your encampments, Isra’el!
6 They spread out like valleys, like gardens by the riverside, like succulent aloes planted by Adonai, like cedar trees next to the water.
7 “Water will flow from their branches,their seed will have water aplenty. Their king will be higher than Agag and his kingdom lifted high.
8 God, who brought them out of Egypt, gives them the strength of a wild ox. They will devour the nations opposing them, break their bones, pierce them with their arrows.
9 “When they lie down they crouch like a lion, or like a lioness — who dares to rouse it?Blessed be all who bless you! Cursed be all who curse you!”’
B’midbar (Num) 24:3-9 CJB
By this point in history, Abraham has long since passed away. Yet the same language of blessing and cursing reappears, now spoken over Israel as a people. This is not poetic coincidence, it is deliberate, direct and proves continuity.
What makes this passage especially significant is its timing. Israel has not yet entered the land or established a national government. They are a redeemed people in transition, recently delivered from Egypt and journeying toward the fulfillment of God’s promises. Even so, God affirms that the principle first given to Abraham is already active and operative toward his descendants.
Blessing, Messiah, and the End of Days
The significance of Balaam’s oracle does not end with the pronouncement of blessing and cursing in Numbers 24:9. Immediately following this declaration, Balaam is compelled to speak yet another prophecy – one that reaches far beyond Israel’s wilderness journey and into the acharīt ha-yamīm (the latter days).
He declares:
’17 “I see him, but not now; I behold him, but not soon – a star will step forth from Ya‘akov, a scepter will arise from Isra’el, to crush the corners of Mo’av and destroy all descendants of Shet.’
B’midbar (Num) 24:17 CJB
This is one of the earliest and clearest Messianic prophecies in the Torah. The imagery of a star and a scepter speaks unmistakably of kingship, of a ruler who will arise from Jacob and exercise dominion. Importantly, this prophecy is not abstract or detached from Israel. The ruler comes from Israel, emerges out of Jacob, and is directly tied to God’s unfolding purposes for the nation.
In other words, the same prophetic sequence that affirms “blessed are those who bless you” also affirms that Israel remains central to God’s redemptive plan, both historically and eschatologically.
This point is critical.
The promise to bless Israel is not only reaffirmed; it is immediately followed by a declaration that Israel will bring forth a King, a Deliverer, one whose reign extends into the end of days. The covenant promise, the people of Israel, the Messiah, and the future consummation of God’s plan are all bound together in a single prophetic stream.
This reinforces a foundational truth: Israel does not merely belong to the past. Israel is woven into God’s future.
Any theology that attempts to sever Israel from God’s ongoing purposes must contend not only with Genesis and the prophets, but with this Messianic expectation embedded directly within the Torah itself. The coming King is not disconnected from Israel – He arises from her.
Thus, to bless Israel is not only to honor God’s covenant faithfulness; it is to affirm the very framework through which God has chosen to bring redemption into the world and through which He will ultimately bring history to its appointed conclusion.
A Covenant That Is Generational, Not Temporary
This reveals something critical about how God’s covenants function in Scripture. The Abrahamic promise was never meant to be isolated to one individual. From the beginning, Abraham was chosen as the father of a people through whom God would work His redemptive purposes in the world.
God Himself reinforces this repeatedly:
‘7 “I am establishing my covenant between me and you, along with your descendants after you, generation after generation, as an everlasting covenant, to be God for you and for your descendants after you. ‘
B’resheet (Gen) 17:7 CJB
‘8 He remembers his covenant forever, the word he commanded to a thousand generations, 9 the covenant he made with Avraham, the oath he swore to Yitz’chak, 10 and established as a law for Ya‘akov, for Isra’el as an everlasting covenant:’
Tehillim (Psa) 105:8-10 CJB
Numbers 24 makes this unmistakably clear. Balaam, a pagan diviner hired to curse Israel, finds himself unable to do so. Instead, he echoes God’s original promise, confirming that divine protection and favor now rest upon Israel as a people and nation. Those who align themselves with God’s purposes will find blessing; those who oppose them will find themselves resisting God Himself.
What About Israel’s Failures and Leadership?
A common objection raised today is the claim that “the Israel of today is not the Israel of the Bible,” and therefore believers should not feel compelled, morally or biblically, to support the current nation or people of Israel. This argument is often rooted in the secular nature of Israel’s government or dissatisfaction with its leadership.
Yet this reasoning collapses under even a basic reading of Scripture.
Throughout the biblical record, Israel is almost never led exclusively by righteous leaders. Kings, judges, and rulers repeatedly lead the nation into compromise, idolatry, and injustice. From the golden calf at Sinai, to the chaos of the judges, to the idolatrous reigns of kings like Ahab and Manasseh, Israel’s history is marked by spiritual failure.
And yet, not once, does God revoke His covenant promises.
Yes, there are consequences. Scripture is clear that disobedience brings discipline. Exile, famine, foreign oppression, and judgment all come as a result of Israel’s rebellion. But discipline is not abandonment, correction is not replacement.
’12 for Adonai corrects those he loves like a father who delights in his son.’
Mishlei (Pro) 3:12
‘6 For Adonai disciplines those he loves and whips everyone he accepts as a son.” 7 Regard your endurance as discipline; God is dealing with you as sons. For what son goes undisciplined by his father? 8 All legitimate sons undergo discipline; so if you don’t, you’re a mamzer and not a son!’
Messianic Jews (Heb) 12:6-8
Even in Israel’s darkest moments, God reaffirms His faithfulness:
’35 “If these laws leave my presence,” says Adonai, “then the offspring of Isra’el will stop being a nation in my presence forever.”
36 This is what Adonai says: “If the sky above can be measured and the foundations of the earth be fathomed,then I will reject all the offspring of Isra’el for all that they have done,” says Adonai.’
Yirmeyahu (Jer) 31:35-36 CJB
’24 For I will take you from among the nations, gather you from all the countries, and return you to your own soil. 25 Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your uncleanness and from all your idols. 26 I will give you a new heart and put a new spirit inside you; I will take the stony heart out of your flesh and give you a heart of flesh.’
Yechezk’el (Ezk) 36:24-26 CJB
God disciplines Israel as a Father disciplines a child, but He never casts them off as no longer His.
From Scripture to Our Day
This is why the argument that modern Israel’s secularism nullifies God’s promises is so biblically unsound. If unrighteous leadership disqualified Israel from God’s covenant, then Israel would have ceased to exist long before the Babylonian exile.
The biblical pattern shows the opposite: God’s faithfulness remains constant even when Israel’s obedience does not.
The promise spoken in Genesis and reaffirmed in Numbers was never dependent on Israel’s moral perfection or political purity. It was grounded in God’s sovereign choice and His unchanging word.
That same principle carries forward today.
The modern State of Israel exists in a complex reality – politically, spiritually, and culturally – much like ancient Israel did. It is led by flawed people, governed by imperfect systems, and inhabited by human beings in need of redemption. That reality does not negate God’s promises; it confirms the consistency of God’s dealings throughout biblical history.
To bless Israel does not mean endorsing every policy, leader, or decision. Scripture itself never demanded such blind allegiance. Rather, the call to bless Israel is rooted in recognizing God’s covenant faithfulness and aligning ourselves with His revealed purposes.
The Promise Still Stands
Even apart from covenant theology, the principle of blessing others is foundational to biblical ethics. All Believers are called to honor people, seek peace, and stand against injustice. But in the case of Israel, we have something more than moral instinct – we have God’s Word.
’29 for God’s free gifts and his calling are irrevocable. ‘
Romans (Rom) 11:29 CJB
’12 For Adonai-Tzva’ot has sent me on a glorious mission to the nations that plundered you, and this is what he says: “Anyone who injures you injures the very pupil of my eye. ‘
Z’kharyah (Zec) 2:12 CJB
From Abraham to Israel in the wilderness, from the kings and the prophets to exile and return, and now into our present day, the thread remains unbroken.
God’s covenant faithfulness has never depended on Israel’s perfection, but on His character.
And because God does not change, the call to bless Israel still stands.
Why This Matters for Us
This conversation is not merely about Israel, it is about the character of God.
As believers and followers of Yeshua, this becomes deeply personal. Our faith rests on the confidence that God is faithful to His promises. If He were not, then what would our hope ultimately stand upon?
The gospel itself depends on the trustworthiness of God’s word. Every promise of forgiveness, redemption, resurrection, and restoration is rooted in the same faithfulness God has demonstrated toward Israel. If God could abandon His covenant with the people He chose, then assurance in any promise would be fragile at best.
But Scripture tells a different story.
The God who called Abraham, preserved Israel through rebellion and exile, and gathered them again according to His word is the same God who keeps His promises to those who are in Messiah.
To bless Israel, then, is not only an act of obedience or alignment with Scripture; it is also a declaration of trust in God’s unchanging character. It affirms that we believe God means what He says and keeps what He promises.
And if He has been faithful from generation to generation, we can rest assured that He will be faithful still – to Israel, and to all who place their hope in Him.
